ahmadiyyafactcheckblog

Intro
4:69 of the Quran only means that Allah will allow Muslims to be in the company of prophets in the Jannah, not on Earth (ardh)(see Suyuti and Ibn Kathir, see the story of Asbab e Nuzul). As early as 1892, MGA was using 4:69 to argue that Allah still talks and that this was in terms of Muhaddas, or metaphorical prophethood (See the refs in the below). The 3rd reference is from Tiryaq-ul-Qulub (which was published in 1902, written in 1899), again, for the 3rd time, MGA used 4:69 to argue against prophethood, and for Muhaddasiyyat (Muslims becoming the like of prophets, per hadith). I had written in a previous essay that MGA never wrote about 4:69 after Nov 1901, however, the AMJ has recently published “Kishti-nuh” aka Noahs Ark (1902)(see page 44) into English for the first time ever and a new reference has been found. Nevertheless, in both of these books, MGA claims that 4:69 asserts that Muslims can become LIKE-PROPHETS, not full prophets. After MGA died, the Qadiani newspaper again asserted that 4:69 meant that Allah can make anyone a prophet. Ahmadis also use 7:35 to argue that prophethood will never end. They also claim that MGA was mentioned in 48:29 of the Quran. They also use 2:4, as they argue that prophethood will not end. All of these arguments were developed in 1915 by the 2nd Khalifa, Mirza Basheer ud Din Mahmud Ahmad, he defined MGA’s prophethood thoroughly in 1915 (see Haqiqatun Nubuwwat). We have also recently found MGA (and his team of writers) arguing in 1906, via MGA’s book, “Chashma-Masihi”, that in a famous verse of Surah Fatiha wherein Muslims pray to Allah to be guided,they are actually asking Allah to be guided like the prophets and siddiqin (which is a direct inference to 4:69)(See pages 62-65). Thus, MGA would always connect the ability to achieve prophethood with the daily prayer, which is ridiculous, since prophethood is a gift, not something achieved (see 40:15)(See Muhammad Ali, Prophethood in Islam also). However, in Chashma Masihi, MGA doesn’t quote 4:69, nor have we found this quote in any other book after 1903.

In Aug-1984, after Mirza Tahir Ahmad moved to the UK on asylum, he held a pseudo question and answer session wherein he said that 4:69 only meant that Muslims could be like prophets.
On the same day, Mirza Tahir Ahmad argued that NO ONE says that NO prophet can come, and a prophet in the fashion of Muhammad (Saw) can also come.

In the late 1980’s, Mirza Tahir Ahmad quoted 4:69 (4:70 in the Kadiani Koran) and alleged that subordinate prophets can come. At 2:22, he quotes the famous hadith about Muslims being “the like of prophets”. Mirza Tahir Ahmad says that Muslims are not less than any prophets of Israel (naozobillah) and can reach that status. However, they won’t be called prophets. Mirza Tahir Ahmad says that the prophets of Israel were not for the whole world, they were limited in their approach. Mirza Tahir Ahmad says that “the like of prophets” can come in large numbers and they are not prophets at all. Mirza Tahir Ahmad says that a prophet “Like Muhammad (saw)” isn’t covered in 4:69 (4:70 in the Kadiani Koran), since this is a prophet for the entire world. Mirza Tahir Ahmad says that only prophet will come who is “Like Muhammad (saw)” and that is MGA. Mirza Tahir Ahmad then quotes the famous hadith from Sahih-Muslim Hadith 2937a, The Book of Tribulations and Portents of the Last Hour wherein Eisa (as) was called “Nabi-Ullah” 4 times.

It seems that on 3-12-1996, Mirza Tahir Ahmad had some type of discussion with an Arab-Egyptian on the famous Ahmadiyya program, “Liqaa Ma’al Arab”. The famous translator from the Odeh family is also in this video. Nevertheless, Mirza Tahir Ahmad used 4:69 to allege that anyone can become a prophet, which contradicts his utterances from 1984.

In June of 2025, 4:69 was brought up on the True Islam Uk Urdu stream vs. Bro Imtiaz. –At 1:50:50, Hadi Ali Chaudhary starts speaking and accuses Bro Imtiaz of not answering the question. Hadi Ali Chaudhary acknowledges that Bro Imtiaz said that Eisa (as) was already a prophet and thus doesn’t need to be made a prophet again. Hadi Ali Chaudhary accidentally said that the person who comes at the end (akhr), he will be the last (akhree). Hadi Ali Chaudhary says in terms of the statement by Bro Imtiaz that the Ahmadiyya movement has created a 3rd category of prophets, is a lie! Hadi Ali Chaudhary says since in the Quran it says that now only the prophethood of Muhammad (saw) will continue. Hadi Ali Chaudhary then argues via 4:69 (4:70 in the Kadiani Koran), Muslims are promised 4 levels, of which being a Nabi is one. Hadi Ali Chaudhary then quotes Ibn Arabi and says that the person to come (the messiah) is not the one who has died. A different person (a different Messiah) would come (this is a total lie). Hadi Ali Chaudhary then says that Muslims have always believed that Eisa (as) who had died will not be coming back. He said forget about Eisa (as), he is dead and never coming back. Hadi Ali Chaudhary again argues that Muhammad (Saw) said that some of the sahaba will see Eisa (as), and this meant that MGA’s friends are the sahaba in question. Hadi Ali Chaudhary says that the Quran said that Eisa (as) died, the sahaba had ijma on this too, Muhammad (Saw) said that Eisa (as) also died. This hadith is metaphoric. Hadi Ali Chaudhary says that if Eisa (as) returns physically, Muslims will have to remove many verses of the Quran.

—At 2:27:50, Hadi Ali Chaudhary begins to speak. Hadi Ali Chaudhary accidentally confesses that Muhammad (Saw) said that at the end will come the Messiah, Eisa (as) ibn Maryam. Hadi Ali Chaudhary says that being LAST doesn’t mean anything, it doesn’t mean the best or something. In other words, there is no value in being last. Hadi Ali Chaudhary says that Muslims believe that Muhammad (saw) is the best because he was the LAST. There is no value in any of this. Hadi Ali Chaudhary emphatically argues that there is NO benefit in being LAST. Hadi Ali Chaudhary alleges that Qasim Nanotvi said the same. Hadi Ali Chaudhary alleges that other ulema have also said this. Hadi Ali Chaudhary mentioned 4:69 (4:70 in the Kadiani Koran). Hadi Ali Chaudhary argues that being LAST in time means nothing. Hadi Ali Chaudhary then accuses Muslims of borrowing Eisa (as) for Islam (naozobillah).

—At 2:49:16, Hadi Ali Chaudhary begins speaking and alleges that Bro Imtiaz is now speaking emotionally. Hadi Ali Chaudhary says that MGA never said that being the LAST is Fazeelat (worthy of merit). Hadi Ali Chaudhary says that it was Muhammad (Saw) who said the Messiah would be the Akhr (Last). This is the prophecy by Muhammad (Saw). Hadi Ali Chaudhary said that the dead Messiah of Islam who would become alive again, would be the akhr (last). Hadi Ali Chaudhary emphatically says that Muhammad (saw) said that the Messiah would come in the end (akhr). Hadi Ali Chaudhary argues that the Quran has kept prophethood open forever (via 7:35). Hadi Ali Chaudhary mentions some verses of the Quran without giving a proper reference. He says it’s up to Allah to send them or not. Hadi Ali Chaudhary says that the Ahmadiyya jamaat doesn’t close to the door to prophethood after MGA at all. There was a prophecy about one, and that one has come. Hadi Ali Chaudhary says that if someone comes after MGA, they will have to make their arguments. Hadi Ali Chaudhary specifically quoted 7:35 (7:36 in the Kadiani Koran) and says prophets can come. He then quotes “minan nabiyeen”, which seems to be from 4:69 (4:70 in the Kadiani Koran). Hadi Ali Chaudhary then started crying about persecution. He said the lands of Ahmadi’s keep growing and the lands of Muslims are decreasing.

In Aug-2025, Ansar Raza says, per 4:69 of the Quran, anyone can be a prophet.

In Sep-2025, Ansar Raza debated a Shia person, #ShamsuddinShigri seems to be hosting this debate. In his opening statement, Ansar Raza used 1:6, 4:69 and 7:35 as his main arguments that prophethood has not end and never ends. At 19:03, Ansar Raza added 3:81 (3:82 in the Kadiani Koran) and alleged that Mirza Ghulam Ahmad is inferred herein as that “Musadaq-Rasul” (See the clip on Tiktok and Twitter). Again, Ansar Raza says that per 3:81 (3:82 in the Kadiani Koran), a Rasul will come who will authenticate (tasdiq) the Kitab and Rasul which was given to a previous Nabi (Ansar Raza was indirectly referring to MGA). At 21:41, Ansar Raza says it is lazmi (mandatory) that a “Musadaq-Rasul” was to appear after Muhammad (Saw) and it is lazmi (mandatory) for Muslims to accept him (see my article on Ahmadiyya Takfir). In conclusion, Ansar Raza argued that 3:81 (3:82 in the Kadiani Koran) includes Eisa (as) and Mirza Ghulam Ahmad only as the “Musadaq-Rasuls”. However, in reality, Muslims believe that only Muhammad (Saw) is the “Musadaq-Rasul” as mentioned in 3:81 (3:82 in the Kadiani Koran). This is why Muhammad (saw) led the Prophets in prayer during the night of Isra’ when they gathered in Bayt Al-Maqdis (Jerusalem)(See Ibn Kathir).

All the scans in PDF form.

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4:69 of the Quran (from Suyuti)

“”Whoever obeys God and the Messenger in what he commands they are with those whom God has blessed of the prophets and the truthful that is the most excellent of the Prophet’s Companions because of the fullness of their truthfulness and their affirmation of the truth; and the martyrs those slain in the path of God; and the righteous all those other than the ones mentioned. What fine companions they are! in Paradise since in it one will enjoy seeing them visiting them and being in their presence even though they will be in the highest stations in relation to others.””
_____________________________________________________________________________________________Hadith
Muslim :: Book 31 : Hadith 5988
Sahih Muslim Book 31, Hadith Number 5988. – Hadith Collection

‘A’isha reported: I heard that never a prophet dies until he is given an option to opt the life of (this) world or that of the Hereafter. She further said: I heard Allah’s Messenger (may peace be upon him) say in his last illness in which he’ died. I heard him saying in gruffness of the voice:Along with those persons upon whom Allah bestowed favours from amongst the Messengers, the testifiers of truth, the martyrs, the pious and goodly company are they(iv. 69). (It was on bearing these words) that I thought that he had been given choice (and he opted to live with these pious persons in the Paradise).
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1891
— Izala Auham, p. 257; Ruhani Khaza’in, vol. 3, p. 229

“The Holy Quran in the Sura Fatiha gives us the hope of becoming the likes of prophets. God exhorts us to pray to Him five times a day and beseech Him as follows: ‘Guide us on the right path, the path of those upon whom You have bestowed favours’, meaning O God, grant us the guidance so that we may become the like of Adam safi-ullah, the like of Seth nabi-ullah, the like of Noah the second Adam, the like of Abraham khalil-ullah, the like of Moses kalim-ullah, the like of Jesus ruh-ullah, and the like of Ahmad mujtaba Muhammad mustafa habib-ullah, and be the like of every siddiq and shaheed of the world.”
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1892

Via Aine-Kalamate Islam, RK-5. page 612

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1893

See the online english edition of Holy War, page 49. 

Scan RK-6, page 115, Jung-e-Muqaddas (Holy War in english)

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1899

What did MGA write?
In a book that was written in 1899 and cleverly published in 1902, MGA writes as follows:   Tiryaq al-Qulub, in Ruhani Khaza’in, vol. 15, pages 417–423.

“It should be borne in mind that a comprehensive knowledge of matters unseen is not granted to those who do not have sound connections with God; and though it is possible for such persons to have the occasional true dream or true vision, but the necessary condition for sainthood (wilayat) and acceptance by God is that unseen matters and hidden affairs should be revealed to the person in much greater abundance than to anyone else in the whole world, so that none can rival this abundance. It is worth remembering that whenever Almighty God, out of His great grace, bestows upon some person the robe and status of sainthood, He grants him clear distinction over his peers and his contemporaries in all of four things. And if such distinction is found in anyone, then it becomes necessary to believe, surely and certainly, that he is one of those perfect servants and exalted saints (auliya) of God whom He has himself chosen and trained under His special guidance.

The four things that mark out the perfect saints (auliya) and men of God are four qualities granted to them to serve as signs and miracles. In each of these qualities they have a clear and plain distinction over others; in fact, these accomplishments reach the grade of miracles. Such a man is like the philosopher’s stone, and only he reaches this rank who has, since eternity, been chosen to benefit the world. The four qualities, which are as four signs or miracles, and which distinguish one who is a great saint (wali) and master and chief of the saints, are as follows.

First quality: receiving revelation

Firstly, matters of the unseen should, after supplication or by other means, be disclosed to him in such abundance, and many prophecies be fulfilled so clearly, that no other person could rival him in respect of abundance of quantity and clarity of condition. And as regards this abundance and clarity, it should be not only improbable, but impossible, that someone else could have a share of these qualities. That is to say, it should be entirely impossible that someone else could parallel or rival these qualities in terms of secrets of the unseen revealed, acceptance of his prayers and prior intimation of the same to him, and signs of support that appear in heaven and earth. And he should, by way of miracle and in an extraordinary manner, be granted such Divine knowledge of the unseen, luminous visions and heavenly support, as if a gigantic river were flowing and a glorious light descending from heaven and spreading on the earth; and these things should reach the stage where they appear to be miraculous and unequalled in their time. This excellence is called the excellence of prophethood.

Second quality: truth

The second excellence that is necessary as a sign for the leader of the saints and chief of the purified ones is the attainment of the higher understanding and knowledge of the Quran. It is necessary to remember that there is a lower, an average and a higher teaching of the Quran. The higher teaching abounds in so much light of knowledge, brightness of truth, true beauty, and virtue, that the lower or average ability cannot possibly reach it. Only the possessors of the purest nature, whose entirely luminous disposition draws light to itself, attain to these truths.

So the first stage of sidq (truthfulness) that they attain is aversion for worldly affairs and an instinctive dislike of what is vain. After this condition is firmly established, the second stage of sidq is reached which can be called zeal, enthusiasm and turning towards God. And after this state is thoroughly established, a third stage of sidq is attained which can be called the greatest transformation, an entire cutting off, personal love, and the rank of total self-effacement in Allah.

This having been deeply-rooted, the spirit of truth penetrates the human being, and all pure truths and matters of knowledge of a high order are revealed to him. There rises up in his heart, and pours forth from his lips, the most profound and deep knowledge of the Quran and points of the Shariah. And such secrets and subtleties of the religion are disclosed to him as are inaccessible to the intellects of the followers of customary and conventional knowledge. This is because he is inspired by God, and the holy spirit speaks within him. All inclinations to falsehood are cut out from within him because he learns from the spirit, speaks according to it, and by the spirit does he influence others.

In this state he is called siddiq (truthful) because the darkness of falsehood entirely leaves him, and is substituted by purity and the light of truth. The manifestation through him, at this stage, of truths and matters of knowledge of a high order is a sign of him. Having been fermented by the light of truth, his holy teaching astonishes the world. People are wonder-struck by his pious knowledge which stems from his self-effacement in Allah and knowledge of the truth. This quality is called the quality of siddiqiyya (lit. truthfulness).

It should be remembered that siddiq is one who both has a complete knowledge of the Divine truths and acts on them perfectly instinctively. For instance, he knows the true significance of matters such as Divine unity, obedience to God, love of God, the obtaining of complete riddance from worshipping others than God; the real meaning of devotion to God, sincerity, repentance; and the essence of moral virtues such as patience, trust in God, resignation to Him, effacement in Him, truthfulness, fidelity, forgiveness, modesty, honesty, trustworthiness, etc. And apart from having this knowledge, he is well-established on all these virtues.

Third quality: being a witness of faith

The third excellence granted to the great saints is the rank of shahadah. By this rank is meant that station where, by the strength of his faith, man acquires such a belief in God and in the Day of Judgment that it is as if he sees God with his own eyes. Then, with the blessing of this conviction, the effort and exertion of doing righteous deeds melts away, every Divinely-ordained fate appears sweet as honey to his heart, and each trial is seen by him as a reward.

Hence shaheed is one who, by the strength of his faith, beholds God, and enjoys like sweet honey the bitter fate ordained by Him. This is why he is called shaheed. This rank is a sign of the perfect believer.

Fourth quality: righteousness

There is also a fourth rank which is attained fully and completely by the perfect saints and the purified ones: the rank of salihin (lit. the righteous). A person is called salih when he becomes inwardly cleared and purified of all wickedness, and with the removal of all this putrid and filthy matter, the ecstasy of Divine worship and contemplation reaches the highest degree. For, just as the taste of the tongue is spoilt by physical illness, so is the sense of spiritual flavour vitiated by spiritual ailments; and a person thus afflicted feels no pleasure in Divine worship and contemplation, nor does he have any enthusiasm, zeal or urge for it. On the other hand, the perfect man is not only cleansed of all evil matter but this quality develops so much within him as to appear as a sign and miracle.

These are, in short, the four grades, to try to attain to which is the duty of every believer. The person who entirely lacks these, lacks faith. This is why in the Sura Fatiha the Glorious God has ordained for the Muslims this very prayer that they implore Him for all these virtues. This prayer is: “Guide us on the right path, the path of those upon whom You have bestowed favours”. This verse has been explained at the other place in the Holy Quran [4:69] where it is made clear that by those upon whom God has bestowed favours are meant the prophets, the siddiq, the shaheed, and the salih. The perfect man has all of these four qualities combined in him.”
_____________________________________________________________________________________________“Kishti-nuh” aka Noahs Ark (1902)

(See page 45 and 46)

”””The Quran can purify a person within a week as long as it is followed in letter and spirit. The Quran can make you like the Prophets, so long as you do not flee from it yourself. Which other scripture, besides the Quran, gives hope to its readers from the very outset and teaches the prayer:

That is, Guide us on the path of those blessings, which the people of the past were guided on: the Prophets, the Messengers, the Truthful [Siddiqin], the Martyrs [Shuhada] and the Righteous”””
_______________________________________________________________________________________________1906

We have also recently found MGA (and his team of writers) arguing in 1906, via MGA’s book, “Chashma-Masihi”, that in a famous verse of Surah Fatiha wherein Muslims pray to Allah to be guided,they are actually asking Allah to be guided like the prophets and siddiqin (which is a direct inference to 4:69)(See pages 62-65). Thus, MGA would always connect the ability to achieve prophethood with the daily prayer, which is ridiculous, since prophethood is a gift, not something achieved (see 40:15)(See Muhammad Ali, Prophethood in Islam also). However, in Chashma Masihi, MGA doesn’t quote 4:69, nor have we found this quote in any other book after 1903.
_____________________________________________________________________________________________1908

It is interesting to note that the Lahori-Ahmadi position on 4:69 after 1914 was the same as Sunni-Islam. However, in 1908, Muhammad Ali quoted the verse in some lecture just weeks after MGA died, the nature of the lecture is unclear. Here is what he said:

“Whatever may be the interpretation of this verse (4:69) by an opponent, we are firmly of the view that God can make any one a Prophet, a Faithful one, a Martyr or a Righteous one. What is needed is a seeker. He to whom we swore allegiance was righteous, a chosen one of God and a holy Messenger. The spirit of holiness had achieved its climax in him.” (see page 166)

Lecture by Maulawi Muhammad ‘Ali published in Al-Hakam July 18, 1908, Hayat-e-Nur p.354.
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Badar, 12 July, 1908
https://www.alislam.org/book/truth-prevails/chapter-ii/

“We also have been asked to submit this wide prayer; and its acceptance is assured. Let the opponent take this verse to mean whatever he likes. We hold firmly to the view that Allah can raise Prophets; He can bestow the rank of Siddiq, Shahid and Saleh, as long as there is some one to solicit these eminences.” 
______________________________________________________________________________________________1914

Lahori-Ahmadi’s denied the idea that Allah can make prophets based on 4:69 of the Quran (See Muhammad Ali, ‘Akhri Nabi.
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1915
Haqiqatun Nubuwwat, page 477

K-2 argued herein that even a Muhadas is stopped from reaching the level of a prophet because of a defect in them. MGA insinuates that even Abu Bakr (ra) had a defect in him, which prevented him from going past the status of Siddiq. This is in terms of 4:69.

Scan
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1940

The ROR of June-July-1940 mentions 4:69 and connects with with Surah Fatiha.
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1942

The ROR of Dec-1942 mentions 4:69.
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1960’s
This was said by MGA around 1900 or 1901

Click to access Malfuzat-2.pdf

See page 70-71 of the english edition

“””A Commentary of ‘Those Upon Whom God Has Bestowed His Blessings’

One should also not forget that certain parts of the Holy Quran are a commentary
and explanation of other parts. In one instance, a matter will be alluded to in brief, but in another instance the very same matter is expounded in detail. In other words, the latter is a commentary of the former. Therefore, in the instance under discussion, here Allah the Exalted states:

al-Fatihah, 1:7

The path of those upon whom Thou hast bestowed Thy blessings.

Now, this is an indication in brief. In another instance, however, the Holy Quran itself has expounded that ‘those upon whom God has bestowed His blessings’ are as follows:

an-Nisa, 4:70

From among the Prophets, the Truthful, the Martyrs and the Righteous.

That is to say, those upon whom God has bestowed His blessings comprise four classes of people: the Prophets, the Truthful, the Martyrs and the Righteous. All four of these magnificent ranks are gathered in the Prophets, peace be upon them, because this is the highest rank among these four. It is obligatory upon each and every one of us to strive correctly to attain these excellences, in the manner that the Holy Prophet, peace and blessings of Allah be upon him, has shown us through his own actions.

Scans

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1984
In 1984, Mirza Tahir Ahmad said that Nabiyeena in 4:69 only promises the like-of-prophets – ahmadiyyafactcheckblog

On Aug-12-1984, Mirza Tahir Ahmad held a Question/Answer session at the Fazl Mosque in London. The Ahmadi questioner said that Allah revealed that prophets would come. Mirza Tahir Ahmad immediately said NO! At 1:28, Mirza Tahir Ahmad says that MGA claimed to be that prophet who was predicted by Muhammad (Saw) and addressed as Nabi by Muhammad (saw). On the same day, Mirza Tahir Ahmad argued that NO ONE says that NO prophet can come, and a prophet in the fashion of Muhammad (Saw) can also come.

At 1:53, Mirza Tahir Ahmad says that if anyone repeats the claim of MGA, it would be their duty to prove where Muhammad (Saw) has referred to another one and gave this other one as a “prophet”.

Mirza Tahir Ahmad eventually discussed 4:69 (4:70 in the Kadiani Koran) and alleged that the verse says “nabiyeen”, which doesn’t mean plural would come, it’s a way of expression, instead, they would become the “the like of prophets”.

_____________________________________________________________________________________________At 2:16, the questioner specifically quotes 4:69 (4:70 in the Kadiani Koran) and asks about its implications in this entire discussion. The questioner specifically asked about the phrase “nabiyeen” and inferred that this means additional prophets in the future. Mirza Tahir Ahmad immediately shook his head and answered “No it doesn’t, it doesn’t at all”. Mirza Tahir Ahmad says that the verse says “nabiyeen” doesn’t mean plural would come, it’s a way of expression, it’s a language, first you need to understand the language of Arabic to understand this word (“nabiyeen”). Mirza Tahir Ahmad says, “Minan Nabiyeena” means from among the prophets, and it refers to the previous prophets, because it is they that are mentioned, you must first understand the text of this verse, only then, the confusion in your mind will be removed.

At 3:45, Mirza Tahir Ahmad says that the possibility is open that if “whoever” obey’s Allah and follows his prophet (Muhammad, saw), would be counted among those, who appeared before them, who would be treated like those, we can also translate it like this, who appeared before them and who were well rewarded by Allah, such as “Minan Nabiyeena”. The plural here refers to the prophets of the past and the promise says that you could also reach the status, which was given to the prophets of the earlier ages. The number who would attain that status is not mentioned.

At 5:08, Mirza Tahir Ahmad argued that in response to Muslims that argue that there should be many new prophets in Ahmadiyya, since “Minan Nabiyeena” means in the plural sense. Mirza Tahir Ahmad says that he counters this by arguing that there is only one Siddiq in the entire ummah, that is Hadhrat Abu Bakr Siddiq. Mirza Tahir Ahmad gives additional arguments.

At 6:07, Mirza Tahir Ahmad says that they would be counted amongst them (nabiyeena, siddiqeena, and etc).

At 6:43, Mirza Tahir Ahmad argues that 4:69 (4:70 in the Kadiani Koran) doesn’t mean that “nabiyeen would come”, and he tells the questioner: “this is where you are wrong”. Mirza Tahir Ahmad alleges that this verse means that “Nabi’s are those who were rewarded before them. Siddiqun are those who were rewarded before them, Saliheen and Shahideen. Mirza Tahir Ahmad then concludes and says that the entire verse is an explanation of “Who were those, who were rewarded before them” (7:04).

At 7:08, the questioner tells Mirza Tahir Ahmad that thank you and since 1953, and he mentioned his father and their struggle vs. Muslims in that era and how his father pointed out this verse to him as a good argument. He says that he has been arguing to Muslims that in 4:69 (4:70 in the Kadiani Koran) since siddiq is plural, nabiyeen is also plural and thanks for clarification. This guy admitted to be making mistakes while doing debate vs. Muslims and not understanding the Ahmadiyya position himself.

Mirza Tahir Ahmad says that this is what the verse 4:69: (4:70 in the Kadiani Koran) means or infers (7:56 time stamp).

At 8:00, Mirza Tahir Ahmad again argues that 4:69 (4:70 in the Kadiani Koran) refers to the people of the past. Mirza Tahir Ahmad argues that anyone who follows, could be one of those. Mirza Tahir Ahmad then argues that this verse is connects to the famous hadith about being “the like of prophets”.

At 8:47, Mirza Tahir Ahmad says that MGA is a “subordinate prophet”, and the number of “subordinate prophets” is much larger than you can conceive. Because, there are 2 types of “subordinate prophets”, one is that wherein Muhammad (Saw) gave him the title of “Nabi”, by saying, he would be Nabi. And in-between me and himself, there would be no one with the title of “Nubuwwat”. Mirza Tahir Ahmad alleged that Muhammad (Saw) said this. Mirza Tahir Ahmad also alleges that since Muhammad (Saw) said that his ulema would be “the like of prophets” of old and 4:69 (4:70 in the Kadiani Koran) is also referring to the prophets of the old days. They would be counted amongst the people of the past.

At 10:20, Mirza Tahir Ahmad says that via 4:69 (4:70 in the Kadiani Koran) people can become no less than prophets, by the standards of the era before Muhammad (Saw). They are definitely not less than prophets. By the standard of the era, that Mirza Tahir Ahmad has observed after the era of Muhammad (Saw), they can’t be called prophets, because that standard has risen now. And since this verse only promises prophethood according to the past standards, it is true, there are so many.

At 11:06, the same questioner stands up and repeats the fact that he has been arguing incorrectly for the past 10+ years and has been telling Muslims that prophethood can never end and he gave may arguments. The questioner then mentions how he believes that MGA pointed out to the world, that here is an opening (for prophethood). Mirza Tahir Ahmad agrees with him!

At 12:44, Mirza Tahir Ahmad argues that being Last is not a matter of pride at all, Mirza Tahir Ahmad suggests that Non-Ahmadi’s believe in this as a matter of pride. Mirza Tahir Ahmad argues that they don’t say that Maseeh e Maud (MGA) is the Last prophet and thus the greatest.  Mirza Tahir Ahmad argues that each chain of prophets, always had someone who was last, and that person was never the Best. This is wrong! The best came before him (referring to Muhammad, saw, coming before MGA). Mirza Tahir Ahmad then clarifies that not never “the best”, but, more often than not, they were never “the best”. Mirza Tahir Ahmad argued that maybe accidentally a few of them were the better than previous people (prophets). Mirza Tahir Ahmad says it’s not a rule, it’s pure chance.

At 14:08, Mirza Tahir Ahmad says that hypothetically, if we consider that other people could also be called as “Prophet”. Then wouldn’t people argue that he is the LAST?

At 14:53, the questioner interjects and turns the conversation towards, “the last prophet in time”. They then spoke about Nuh (as) and his era.

At 16:50, Mirza Tahir Ahmad is now talking about the last days and how it will happen to the worst people in existence.

At 17:33, Mirza Tahir Ahmad argues that Ahmadi’s don’t insist that there shouldn’t be a prophet (to come in the future), or it is forbidden by the Holy Quran (that a prophet might come in the future). Ahmadi’s don’t believe this. Mirza Tahir Ahmad argues that the Holy Quran opens a possibility and that possibility is not closed by anyone, it remains open, that possibility also covers those who are given the “status” of prophethood, like the prophets of the past and people as such would continue to come. Mirza Tahir Ahmad then alleges that even in the Ahmadiyya movement in 1984, there are some with this status. Their status in the eyes of Allah, is like that of a prophet of the past, thus, the promise in the verse 4:69 (4:70 in the Kadiani Koran) is covered.

At 18:40, Mirza Tahir Ahmad explains that the argument of 4:69 (4:70 in the Kadiani Koran) is twofold, firstly, it encompasses MGA as the only prophet who was promised to come as well as the promise that people can become “like-prophets”. Mirza Tahir Ahmad then argues that when he searches the Quran and hadith he doesn’t find anyone else who is mentioned as a prophet other than MGA.

At 20:48, Mirza Tahir Ahmad argues that if Allah decides to send a prophet in 1000 years, it’s up to him to make his arguments, why should he care? Why should we fight his battle and not our own? If a prophet comes, he will look out for himself!
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1984
In Aug-1984, Mirza Tahir Ahmad argued that NO ONE says that NO prophet can come, and a prophet in the fashion of Muhammad (Saw) can also come – ahmadiyyafactcheckblog

On Aug-12, 1984, at the Fazl Mosque in London, Mirza Tahir Ahmad seems to have held a lengthy semi-open pre-planned Question and Answer session. It starts off with an Ahmadi questioner who is perplexed over the Ahmadiyya argument on the possibility of prophets after MGA (Hazrat Maseeh-e-Maud). The questioner says that many Ahmadi’s in his circle of friends are also perplexed. The questioner tells Mirza Tahir Ahmad that the Ahmadi argument is that prophethood is a “rahmat” (blessing) and this can’t be stopped. The questioner said that Ahmadi’s are feeling like this in 1984 too, i.e., that after MGA, there will be no prophets. On the same day, Mirza Tahir Ahmad said that Nabiyeena in 4:69 only promises the like-of-prophets.

Mirza Tahir Ahmad then answered by saying that the “like of prophets are NO less than prophets” (1:42 time stamp). Mirza Tahir Ahmad argued that this is an inferiority complex that Muslims are suffering from. Mirza Tahir Ahmad argues that Muslims are the best ummah and thus, their station is much higher than anyone who passed before (this includes prophets, nauozoillah). He argues that only Ahmadi’s know about the high status of Muhammad (Saw). He argued that Ibn Arabi, Shah Wali Ullah and Abdul Qadir Jilani were better than some of the prophets of Israel (naozobillah). He argued that even Bilal was no less than a prophet. Mirza Tahir Ahmad argues that these types of prophets Ibn Arabi, Shah Wali Ullah, Abdul Qadir Jilani and Abu Bakr (ra), Uthman (ra), Ali (ra) Umar (ra) Bilal (ra) will all continue to come (see this clip on TikTok and Twitter). Mirza Tahir Ahmad says that you pick any of the great saints of Islam, and truly and honestly, if you compare them with the prophets of Israel, the older (Israeli-prophets) they look like “pick-me’s” (did he say pygmy? 6:44 time stamp)(this is great disrespect of the previous prophets by Mirza Tahir).

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At 7:45, Mirza Tahir Ahmad argues that those type of prophets, who are similar in nature, to the older prophets of Israel, have been coming before and will continue to come. Nobody can stop them! And this is the promised contained in 4:69 (4:70 in the Kadiani Koran). Mirza Tahir Ahmad says that however, they are not called “the-prophets”. Why is their status mentioned to be the same he says? Mirza Tahir Ahmad says that the coming of prophets is NO problem. That type of prophets will continue to come (the likes of prophets).

At 8:44, Mirza Tahir Ahmad argues that only ONE will be called “The Prophet”. Mirza Tahir Ahmad argues that when Muhammad (Saw) came to Earth, the station of prophethood was enlarged. All the previous prophets were now considered simply ulema (naozobillah). Mirza Tahir Ahmad argued that in comparison to Muhammad (Saw), all the previous prophets could not be called prophets anymore (naozobillah). Mirza Tahir Ahmad argued that the definition of prophethood was changed. Mirza Tahir Ahmad argued that only that person would now be called prophet who’s message was global. Mirza Tahir Ahmad argued that MGA is that 1 prophet out of all the Muslims. Mirza Tahir Ahmad argued that this is how and why MGA was given the title of prophet, however a “subordinate-prophet” (ummati-nabi).

At 11:38, Mirza Tahir Ahmad argues that NO ONE says that NO prophet can come, and a prophet in the fashion of Muhammad (Saw) can also come (like the Baruzi, Zilli and second coming of Muhammad [saw}), however, there is no prophecy about it. Mirza Tahir Ahmad argues that Ahmadi’s still don’t negate the possibility (even though there is no prophecy about someone else coming) of prophets.

At 12:06, Mirza Tahir Ahmad argues that as far as he knows, Muhammad (saw) only prophesied about one person, who would be a prophet in stature and would be named a prophet. If Allah chooses another one, it would be the responsibility of the new prophet to prove that he has also been mentioned in the hadith. Mirza Tahir Ahmad argued that the office of prophethood has not finished, only one branch has ended, that is only because we don’t see the mention of any other branch. Mirza Tahir Ahmad argues that the rest of the branches will continue to flourish.
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1980’s—Late
In the late 1980’s, Mirza Tahir Ahmad quoted 4:69 (4:70 in the Kadiani Koran) and alleged that subordinate prophets can come – ahmadiyyafactcheckblog

In what seems to be the late 1980’s, Mirza Tahir Ahmad was asked by a woman about why prophets are not appearing nowadays. Mirza Tahir Ahmad says that via 4:69 (4:70 in the Kadiani Koran), there is a possibility of subordinate prophets (Ummati Nabi’s). However, Mirza Tahir Ahmad carefully says that this verse only discusses the possibility. Mirza Tahir Ahmad argues that 4:69 (4:70 in the Kadiani Koran) talks about the rewards given to Muslims for attentively following Muhammad (saw) and these rewards should be greater than what was given to previous generations (Jews). Mirza Tahir Ahmad said the rewards aren’t equal, they are more!

In Part-2 of the same video, Mirza Tahir Ahmad argues that the rewards in 4:69 (4:70 in the Kadiani Koran) are only for those who obey Muhammad (Saw) and Allah. Again, Mirza Tahir Ahmad says the rewards will be more than what people previously got (the Jews). At 2:22, he quotes the famous hadith about Muslims being “the like of prophets”. Mirza Tahir Ahmad says that Muslims are not less than any prophets of Israel (naozobillah) and can reach that status. However, they won’t be called prophets. Mirza Tahir Ahmad says that the prophets of Israel were not for the whole world, they were limited in their approach. Mirza Tahir Ahmad says that “the like of prophets” can come in large numbers and they are not prophets at all. Mirza Tahir Ahmad says that a prophet “Like Muhammad (saw)” isn’t covered in 4:69 (4:70 in the Kadiani Koran), since this is a prophet for the entire world. Mirza Tahir Ahmad says that only prophet will come who is “Like Muhammad (saw)” and that is MGA. Mirza Tahir Ahmad then quotes the famous hadith from Sahih-Muslim Hadith 2937a, The Book of Tribulations and Portents of the Last Hour wherein Eisa (as) was called “Nabi-Ullah” 4 times.
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1996
https://ahmadiyyafactcheckblog.com/2025/07/31/mirza-tahir-ahmad-vs-an-arab-on-liqaa-maal-arab-from-march-12-1996-if-muhammad-mustafa-is-not-the-last-prophet-prove-it-from-the-quran-challenge-the-qadiani-caliph/

It seems that on 3-12-1996, Mirza Tahir Ahmad had some type of discussion with an Arab-Egyptian on the famous Ahmadiyya program, “Liqaa Ma’al Arab”. The famous translator from the Odeh family is also in this video. Nevertheless, Mirza Tahir Ahmad used 4:69 to allege that anyone can become a prophet, which contradicts his utterances from 1984.

At 22:52, Mirza Tahir Ahmad alleges that per the Sunni belief, Allah forgot about how he ended prophethood and told us via 4:69 (4:70 in the Kadiani Koran) that other prophets can come.

At 23:01, Mirza Tahir Ahmad is visibly frustrated that this Egyptian-Arab has rejected the famous hadith wherein Ali (ra) was called the Khatam-ul Auliya since it is a weak source.

At 23:10, Mirza Tahir Ahmad says that per 7:35 of the Quran (7:36 in the Kadiani Koran), propehthood is wide open.

At 24:12, Mirza Tahir Ahmad says that Khatam only means the last of the law-bearing prophets. Mirza Tahir Ahmad argued that per 7:35 of the Quran (7:36 in the Kadiani Koran) and 4:69 (4:70 in the Kadiani Koran), subordinate prophets can come.

At 24:50, Mirza Tahir Ahmad admits to being upset. Mirza Tahir Ahmad says go ahead and reject all of my sources, let’s go to the Quran.

At 26:55, Mirza Tahir Ahmad argues that everyone cannot be a Nabi per 4:69 (4:70 in the Kadiani Koran). In conclusion, Mirza Tahir Ahmad says that anyone who follows Muhammad (Saw) can be given the “title” of nubuwwat.
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1998
Al Nisa 70
https://online.flippingbook.com/view/1063315074/4/
https://x.com/rehanqayoom/status/1935792838664442196?s=46&t=HTqZKquoOvKbgoBAF2aQcg

An Ahmadi on twitter (@RehanQayoom) alleged that the 4th Caliph delivered five comprehensive discourses on this verse lasting almost five hours in 1998. Here is the English translation of the Urdu notes.

Scans

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2014
With-Love-to-Muhammad.pdf (alislam.org)
See page 261

Maulvi Farhan Iqbal quotes the hadith via Farhan Yousafzai’s famous book, however, he doesn’t even care to acknowledge that Aisha (ra) is the narrator, nor does he explain what book of hadith this is from.
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2025

In June of 2025, 4:69 was brought up on the True Islam Uk Urdu stream vs. Bro Imtiaz. –At 1:50:50, Hadi Ali Chaudhary starts speaking and accuses Bro Imtiaz of not answering the question. Hadi Ali Chaudhary acknowledges that Bro Imtiaz said that Eisa (as) was already a prophet and thus doesn’t need to be made a prophet again. Hadi Ali Chaudhary accidentally said that the person who comes at the end (akhr), he will be the last (akhree). Hadi Ali Chaudhary says in terms of the statement by Bro Imtiaz that the Ahmadiyya movement has created a 3rd category of prophets, is a lie! Hadi Ali Chaudhary says since in the Quran it says that now only the prophethood of Muhammad (saw) will continue. Hadi Ali Chaudhary then argues via 4:69 (4:70 in the Kadiani Koran), Muslims are promised 4 levels, of which being a Nabi is one. Hadi Ali Chaudhary then quotes Ibn Arabi and says that the person to come (the messiah) is not the one who has died. A different person (a different Messiah) would come (this is a total lie). Hadi Ali Chaudhary then says that Muslims have always believed that Eisa (as) who had died will not be coming back. He said forget about Eisa (as), he is dead and never coming back. Hadi Ali Chaudhary again argues that Muhammad (Saw) said that some of the sahaba will see Eisa (as), and this meant that MGA’s friends are the sahaba in question. Hadi Ali Chaudhary says that the Quran said that Eisa (as) died, the sahaba had ijma on this too, Muhammad (Saw) said that Eisa (as) also died. This hadith is metaphoric. Hadi Ali Chaudhary says that if Eisa (as) returns physically, Muslims will have to remove many verses of the Quran.

—At 2:27:50, Hadi Ali Chaudhary begins to speak. Hadi Ali Chaudhary accidentally confesses that Muhammad (Saw) said that at the end will come the Messiah, Eisa (as) ibn Maryam. Hadi Ali Chaudhary says that being LAST doesn’t mean anything, it doesn’t mean the best or something. In other words, there is no value in being last. Hadi Ali Chaudhary says that Muslims believe that Muhammad (saw) is the best because he was the LAST. There is no value in any of this. Hadi Ali Chaudhary emphatically argues that there is NO benefit in being LAST. Hadi Ali Chaudhary alleges that Qasim Nanotvi said the same. Hadi Ali Chaudhary alleges that other ulema have also said this. Hadi Ali Chaudhary mentioned 4:69 (4:70 in the Kadiani Koran). Hadi Ali Chaudhary argues that being LAST in time means nothing. Hadi Ali Chaudhary then accuses Muslims of borrowing Eisa (as) for Islam (naozobillah).

—At 2:49:16, Hadi Ali Chaudhary begins speaking and alleges that Bro Imtiaz is now speaking emotionally. Hadi Ali Chaudhary says that MGA never said that being the LAST is Fazeelat (worthy of merit). Hadi Ali Chaudhary says that it was Muhammad (Saw) who said the Messiah would be the Akhr (Last). This is the prophecy by Muhammad (Saw). Hadi Ali Chaudhary said that the dead Messiah of Islam who would become alive again, would be the akhr (last). Hadi Ali Chaudhary emphatically says that Muhammad (saw) said that the Messiah would come in the end (akhr). Hadi Ali Chaudhary argues that the Quran has kept prophethood open forever (via 7:35). Hadi Ali Chaudhary mentions some verses of the Quran without giving a proper reference. He says it’s up to Allah to send them or not. Hadi Ali Chaudhary says that the Ahmadiyya jamaat doesn’t close to the door to prophethood after MGA at all. There was a prophecy about one, and that one has come. Hadi Ali Chaudhary says that if someone comes after MGA, they will have to make their arguments. Hadi Ali Chaudhary specifically quoted 7:35 (7:36 in the Kadiani Koran) and says prophets can come. He then quotes “minan nabiyeen”, which seems to be from 4:69 (4:70 in the Kadiani Koran). Hadi Ali Chaudhary then started crying about persecution. He said the lands of Ahmadi’s keep growing and the lands of Muslims are decreasing.
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Sep

Ansar Raza vs. Shia’s in Sep-2025, Ansar Raza used 1:6, 4:69 and 7:35, then used 3:81 and alleged that Mirza Ghulam Ahmad is inferred herein as that “Musadaq-Rasul”

In Sep-2025, Ansar Raza debated a Shia person, #ShamsuddinShigri seems to be hosting this debate. In his opening statement, Ansar Raza used 1:6, 4:69 and 7:35 as his main arguments that prophethood has not end and never ends. At 19:03, Ansar Raza added 3:81 (3:82 in the Kadiani Koran) and alleged that Mirza Ghulam Ahmad is inferred herein as that “Musadaq-Rasul” (See the clip on Tiktok and Twitter). Again, Ansar Raza says that per 3:81 (3:82 in the Kadiani Koran), a Rasul will come who will authenticate (tasdiq) the Kitab and Rasul which was given to a previous Nabi (Ansar Raza was indirectly referring to MGA). At 21:41, Ansar Raza says it is lazmi (mandatory) that a “Musadaq-Rasul” was to appear after Muhammad (Saw) and it is lazmi (mandatory) for Muslims to accept him (see my article on Ahmadiyya Takfir). In conclusion, Ansar Raza argued that 3:81 (3:82 in the Kadiani Koran) includes Eisa (as) and Mirza Ghulam Ahmad only as the “Musadaq-Rasuls”. However, in reality, Muslims believe that only Muhammad (Saw) is the “Musadaq-Rasul” as mentioned in 3:81 (3:82 in the Kadiani Koran). This is why Muhammad led the Prophets in prayer during the night of Isra’ when they gathered in Bayt Al-Maqdis (Jerusalem)(See Ibn Kathir).

Furthermore, Ansar Raza’s arguments seem to be at odds with the official Ahmadiyya position as stated in the 5-volume English Commentary of the Quran (1988) by Malik Ghulam Farid, which told the world that this verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. However, Ansar Raza said that it only includes Eisa (as) and Mirza Ghulam Ahmad. It should be noted that in the “short commentary” by Malik Ghulam Farid, it is stated that the expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.

In this debate, the Shia debater told Ansar Raza that all of the verses that Qadiani’s present are 1:6, 4:69 and 7:35 are abrogated by 33:40. To this, Ansar Raza said that the Quran has contradictions in it.
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Other Quranic verses that MGA claimed for himself in 1884

——48:28, 61:09 and 9:32
——-21:107
——-10:16
——17:8
——18:83
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Links and Related Essay’s

What is “Tiryaq ul Qulub” by Mirza Ghulam Ahmad (1899-1902)?

What is Malfuzat?

 

What is “Tiryaq ul Qulub” by Mirza Ghulam Ahmad (1899-1902)?

Mirza Ghulam Ahmad on 7:35 of the Quran (7:36 in the Kadiani Koran)

“Haqiqat Un Nubuwwat” (1915) by Mirza Basheer-uddin Mahmud Ahmad, some quotes and data

In 1884, Mirza Ghulam Ahmad claimed that the Quran 48:29 was also revealed to him

https://ahmadiyyafactcheckblog.com/2020/01/27/in-1884-mirza-ghulam-ahmad-claimed-that-the-quran-21107-was-also-revealed-to-him/

https://ahmadiyyafactcheckblog.com/2018/02/17/mirza-ghulam-ahmad-quoted-and-commented-on-178-in-1884-in-the-braheen-e-ahmadiyya-vol-4-he-then-connected-178-with-the-return-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2019/12/18/mirza-ghulam-ahmad-also-claimed-to-be-the-second-coming-of-dhul-qarnain-from-quran-1883/

https://ahmadiyyafactcheckblog.com/2020/01/27/in-1884-mirza-ghulam-ahmad-claimed-that-the-quran-1016-was-also-revealed-to-him/

https://ahmadiyyafactcheckblog.com/?s=48%3A29

https://ahmadiyyafactcheckblog.com/2020/01/28/in-1884-mirza-ghulam-ahmad-claimed-that-the-quran-6109-4828-and-932-was-also-revealed-to-him/

 Misconception Removed

https://ahmadiyyafactcheckblog.com/2019/11/28/in-1884-mirza-ghulam-ahmad-was-indirectly-denying-quran-349-as-he-denied-the-miracles-of-esa-as/

https://ahmadiyyafactcheckblog.com/2017/12/09/mirza-ghulam-ahmad-was-considered-a-kafir-in-1884-before-his-wild-claims/

https://ahmadiyyafactcheckblog.com/2018/02/17/mirza-ghulam-ahmad-quoted-and-commented-on-178-in-1884-in-the-braheen-e-ahmadiyya-vol-4-he-then-connected-178-with-the-return-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2018/02/09/during-the-writing-of-braheen-e-ahmadiyya-mga-masked-his-beliefs-he-was-already-asserting-that-esa-as-died/

https://ahmadiyyafactcheckblog.com/2016/11/14/what-is-maseel-e-maseeh-the-like-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://ahmadiyyafactcheckblog.com/2017/07/16/the-queen-of-the-princely-state-of-bhopal-invested-heavily-1878-into-mirza-ghulam-ahmad-and-his-braheen-they-were-disappointed-by-the-product/

https://ahmadiyyafactcheckblog.com/2017/12/26/did-mirza-ghulam-ahmad-claim-to-be-the-messiah-in-1889/

https://ahmadiyyafactcheckblog.com/2016/11/14/mga-confuses-all-of-his-readers-in-1891-as-he-claimed-to-be-the-promised-messiah/

https://ahmadiyyafactcheckblog.com/2018/03/06/nusrat-jehan-begum-and-other-women-didnt-get-into-to-mgas-bait-in-1889-and-after-were-they-illiterate/

https://ahmadiyyafactcheckblog.com/2017/07/17/ahmadiyya-leadership-lied-about-the-first-bait-ceremony-in-1889/

http://www.aaiil.org/text/articles/reviewofreligions/raw/reviewreligionsenglish1908.pdf

https://ahmadiyyafactcheckblog.com/2017/12/09/mirza-ghulam-ahmad-was-accused-of-claiming-prophethood-in-the-1879-1884-era/

Ahmadiyya leadership began twisting the Quranic verse in 2:4 in 1915

The Qadiani branch of Ahmadi’s published an english translation and commentary of the Quran in 1915

https://wikiislam.net/wiki/Dunya_and_akhira_word_count_in_the_Qur%27an

https://quranx.com/tafsirs/4.69

https://en.wikipedia.org/wiki/Asbab_al-Nuzul

Click to access Nisaa-69-2.pdf

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